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Hamalfite
The Hamalfite are the predominate ethnic group of the Shahnamid-i Sahrahia and the natively refered to Al Alhaqol of western Aea. Hamalfite culture has been traditionally divided into family clan units and their distant families through marriage. The Hamalfite are divided into three different, but closely related and synonymous groups. One being the Hamal-i Alhaqol and the Hamal-i Shanam and the Hamal-i Shea. Though in recent years most Hamalfite have abandoned their nomadic life-style to pursue a system of urbanized living - esspecially after the conquests of Mombadin - a significant minority still practice a life-style of nomadicism despite borders. And even those that live in cities still retain many of their old cultural customs and even the concept of clan-based living persists in the cities, often further sub-dividing districts on more long-term familial identities and loyalties; this is most strongly recognized in the upper politics of Haison in the Wali-Emir or court politics concerning the Emir. Otherwise, the general Hamalfite identity has been preserved through the cultural practice of their traditional brand of music, dance, poetry, and weaving. Urbanized Hamalfites are generally of the Hamal-i Shanam and Hamal-i Shea sects of Hamalfite living. Though those of the Alhaqol have traversed west to reside in the cities. Urbanization has also lead to an assimilation of the Shea into Shanam as modern infrastructure largely subsidizes their traditional livelihood for using the sea or rivers to garner food; the biggest livelihood that remains for the Shea is mercantlism and trade-ship sailing. Eytomology The term "Hamalfite" is the self-appointed term. The word is a protmanteau of the two Hamalfite words Hamal meaning "Head" or "Leading" and Iffite meaning "Man". The use of the title is believed to stem from the decleration of the legendary of Shizad al-Girozi who is said to have conquered all the world of man, and declared he and his children the Head or Leaders of Men. At the same time, it is believed that the Hamal may be similar to the old-Hamalfite word for the desert, or the world "Shahmali" and that in time the use of the "S-" was dropped. Society Hamalfite society is based heavily on the concept of community and a sense of hierarchial standing, evidenced by the phrase: "I against my brothers, we against our cousins, our cousins and we on our rivals, we and our rivals against the strangers; all under my father". The phrase is seen as being a guiding rule on the basic principles of the Immuah, or community. The settling and direction of conflict is set in this phrase, illustrating the prominence of internal politics in the nuclear family, as well as politics outside the nuclear family, further directed to those even outside the ethnographic sphere to foriegners. The sense and ideology of family is examined and built upon in the cults of the old Hamalfite gods and more recently the Ayba'dhja Asiaha'wabha. The smallest unit of Hamalfite society is the Guo, or the tent. In an urban setting this is translated into the house and may involve four to eight adults - the parents and the married sons and their wife - and their children. The unit is larger on the basis of Guomi, which is the unit expanded to a number of tents or homes. This is usually formed in a time of plenty or during marriages to outside the family, in urban settings the Guomi may persist for longer or become an identity in its own rite. More often than not, the Guom consists of the Ib Ammish (litterally: "Of Uncle"). This ring consists of the family's cousins up to five generations distant. In a marriage instance, this can expand to the cousins five generations distant on either side of the contract. This then expands into the concept of the Shiekedin, ruled by the Shiekh for the duration of the contract (who is most often the oldest living male in both families). In older times, the two Guom in a Skiekedin have gone to war when a third family marries into the other and offense is taken should they be included in the larger unit, most often if this new family has a patriarch who is older. Though this practice has lessened in modern times where Caliphate decree has once again put the laws of family into a less conflicted line. The Hamalfite have a strong honor-code that mediates society on a level deeper than the initial phrase and offers a more organic interpretation to it, one that doesn't promote constant bloodshed and prevents kinslaying. These codes go further to dictate where, how, and when clans may fight and holidays - based on oral tradition - where combat is between Hamalfite is strictly prohibited. Those who are on trial for breaking the code of honor are often subject to a trial of fire, or Bisha'a. Honor The Hamalfite code of honor can be broken down into: Id and Shaf The Id and Shaf are codes of emotional and sexual conduct, largely related to pre-marital sex. Both are unrelated to virginity, which is more a physical condition from sex than an emotional condition. The protection of the Id and Shaf is more rigid than the protection of virginity as it's believed that it can be lost without sexual contact. To which degree of contact it's lost at is up to debate in many of the still nomadic bands of Hamalfite. But it's widely considered the Shaf may be regained through a display of virtue by the man and of honor and isolation by the woman. In the case of marriage, the integrity of Id and Shaf is disregarded and its expected by this point it's well gone. The concept of Id and Shaf have been used as a means to validate arranged marriage. Diyaafa Diyaafa is the concept of honorable hospitality and recognizes that even a blood enemy must be given food, water, and shelter for a time. It is also extended to a sense of duty, and no level of poverty may exempt a man from his ability to give or recieve Diyaafa, and tithing within a community to see to the poor's wellbeing is common. The sense of honor extends into genoristy, saying that there is no gift that may ever be declined and man must always accept the gift of another man, to do so is dishonorable. A show of proper Diyaafa may be seen as a means to address the loss of damaging of Id. Haamsa Courage and Bravery is a major point in Hamalfite honor and includes the idea of one's Murwa (manliness) to defend his tribe's Assahiya (balance, solidarity). To be able to resist pain or endure the desert is a show of Haamsa. History Hamalfite oral history tells of the earliest unified kingdom they had was of Shizad al-Girozi, or Giroz. Though the longevity of his dynasty is unknown, but the Hamalfite claim he had conquered the whole known world at one point and there was not a mountain or ocean that could stop him. He was seen as an early avatar of the Red Stripped Mare, or i-Uahar Aynah'ray Haray the early Hamalfite god of war and conflict. He is the man who is said to have given birth to the Hamalfite a millenia ago, and his dynastic name is often called "Murwawi" or "Hamalfi". A large part of early history there after is a life of nomadicism spanning the greater part of their native continent and desert, learning its manneurisms and the guidance of the stars. They tended their sheep to the furthest eastern shore across the mountains to trade with the people there, they fought the Mirefolk in their olden days, or some took to the sea and sought out distant lands, trading with them and bringing home great wealth (them Hamalfite being the Hamal-i Shea). Early attempts to recreate the Empire of Giroz gave rise to the Caliphates of Raman, Zershad, and Abbanid. Though these fell in time they continually made their mark on Hamalfite society and further defined Hamalfite history and society, providing their written word and the formalization of the cults. They also helped expand Hamalfite trade influence across their known world and expanded their boundaries. Modern unity came from the shepard Mombadin, founder of the House of Haison and of the Haisuuna Caliphate. Religion The Hamalfite have long been subscribers to their ancient folk religion, which has remained relativly constant for several thousand years. Most of the practice being recited orally by their individual Magi and taught over the generations through long, epic poetry. Though much of it has been written down it's still prefered to oriate these traditions in spoken word than through the written word. Each of the sixteen gods in the Hamalfite pantheon has their own unique cosmology which is seen as a piece of the greater cosmological puzzle of the universe. Through this faith the code of ethics and of life are laid out to practice and every day is seen as a ritual in life and spirit, based on the cult one subscribes to. Otherwise, the Ayba'dhja Asiaha'wabha is the other significant religion of the Hamalfite, a reformed streamline interpretation of the general faith based on the Sisters named L'wna and C'lestia. Culture Art Hamalfite art is based in part on the idea of geometric or written rythem, idealizing the idea of the abstraction of the natural world and borrowing in part ideas seen in nature. Geometric repition, or long scrolling decorative writing is preferential. Although images of men and animals do appear, they are widely held as being tasks of monumental art than cultural art. Caligraphy is a popular manner of expression, drawing out the Hamalfite writing to form a symbol of the object the word or text describes. Hamalfite tents are often sewn with this in mind and many of the panels are sewn with passed down phrases embroidered in the fabric, written and arranged to illustrate the inner meaning of the writing: often prayers of moral teachings from one generation to the next. This practice rising out of the Raman Caliphate. Arcitecture Due in part to the dry climate the Hamalfite inhabit large peaked roofs are rarely practiced and flat roofs are prefered. Domes are seen as a symbol of power and wealth, as are towers. The most common goal of arcitecture is a open construction such as columned cloisters and open gardens, to better capture and draw in air to make a draft. Water is also a most prefered element of decoration and comfort as a simple way of cooling. Most buildings are built and carved from stone, and stone is seen as idealized strength over more temporary cloth or wood. Music Hamalfite music is based on their preference to poetry and often accompanies a solo singer oriating a long poem. Although drums and strung instruments such as the oud or Qanun are frequently present in instrumental garden songs. Literature Hamalfite literature follows a tradition of oral poetry with an emphasis on memorable rythem with themes memorializing religious teaching or history. Although there can be fable-like stories covering a range of secular moral ideas. Category:New Voldrania Category:Haisonuuna Category:Ethnicity